THE debate over zabiha halal meat, especially in the West, is an unending and emotionally charged one. Often led by those not well-versed in Islamic laws, the dispute has reached absurd proportions with contenders hurling abuse and accusations against each other. This unfortunate scenario leaves the common Muslim consumer confused and perplexed when trying to meet his daily dietary needs. There was a dire need to remove the cobwebs of confusion by producing a work that would lay out the laws governing animal slaughter in a clear and concise format. Mufti Muhammad Taqi Usmani’s “The Islamic Laws of Slaughter” fills this void by addressing the issue in a calm and reasoned manner without resorting to clichés or emotionalism. Originally written in Arabic, the book has been faithfully translated into English by a young scholar, Hafiz Amir Toft.
The author introduces the subject by postulating that the act of animal slaughter is a “taabbudi” or a ritual act that is subject to specific rules prescribed by the Qur’an and the Sunnah. This is conclusively proven by a Hadith in Sahih Al-Bukhari where the Prophet (peace be upon him) said: “Whoever prays as we (Muslims) pray and faces in the direction of the Kaaba (during prayer) and eats our slaughtered animals, is a Muslim for who is the protection of Allah and His Messenger.” This Hadith establishes the fact that the method of animal slaughter is one of the defining aspects that cannot be taken lightly.
The author then moves on to defining the Arabic word “dhakat” or “lawful slaughter” from the lexical and Islamic juridical perspective. The legal requirements for complete slaughter as mentioned by the jurists are broken into three parts: 1. The method of killing the animal; 2. Mentioning the name of Allah when slaughtering and 3. The religious status of the slaughterer. After a detailed discussion of the various schools of thought, the author states that the fundamental requirements for lawful slaughter are: 1. The act of animal slaughter must be conducted by cutting into the jugular veins; 2. The slaughterer, in addition to being sane and the age of discretion, must be a Muslim and 3. The name of Allah must be mentioned at the time of slaughtering. If the mentioning of Allah’s name is abandoned intentionally, the slaughtered animal takes the same ruling as carrion.
The author discusses the issue of mechanized slaughtering of chicken and has identified several flaws, including the virtual impossibility of pronouncing the name of Allah on each bird and the possibility of doubts regarding the actual number of jugular veins, which are cut. While pointing out the problems with machine slaughter the author has declined to give a firm ruling stating that the issue needs to be studied further. Instead, he offers some modifications so that the mechanized system could be brought in line with Islamic standards by removing all doubts. This includes the replacement of a rotating knife with trained slaughterers.
The book’s appendix contains a very useful article entitled “Essay on Zabiha-Meat Madness” by Mufti Abdur-Rahman ibn Yusuf, which offers realistic tips on what to do when doubtful about the halal-ness of meals when invited as guests and finding a halal restaurant, etc.
Another article, entitled “Is Islamic Slaughtering Cruel to Animals?” by Dr. Aisha El-Awady, has also been unnecessarily included in the book. The article focuses on a decades old research study at a German University, whose credibility is doubtful to say the least.
The book clears many of the misconceptions surrounding the lawfulness of meat but is still not the final word, as admitted by the author himself. It, however, serves as a useful foundation to guide further research on this very important aspect of the lives of observant Muslims. There are several questions, which need to be urgently explored. For example, is it permissible to have several “blessers” standing around the rotating knife in the mechanized form of slaughter and continuously bless birds as they pass through?
